in this way to admit then to the joys of heaven. We are told that it was in the wisdom of God, that the world by wisdom knew not God. 1 Cor. i. 21. Their being left for so long a time to make experiment of the insufficiency of human wisdom, issued in the destruction of many myriads; and yet the wisdom of God saw it best that it should be so. And this will apply to the reprobation of all who are lost.

Mr. B. thinks, that on the Calvinistic plan, there can be no consistency in God's punishing the reprobate, seeing they are made use of to promote his glory. I would ask, whether it is not agreeable to the word of God, and also to the common sense of mankind, that an evil design deserves evil, though that evil design should be overruled for God's glory? May not the supreme Judge say to all his enemies, as Joseph did to his brethren, "Ye thought evil against me, but God meant it for good? We do not suppose that sin has the least tendency to promote the divine glory and the good of the universe; but that its tendency is to dishonor God, and do infinite mischief among his works. This is its tendency, and its immediate effect; but He, who is great in knowledge, power, and mercy, brings good out of the evil. No thanks are due to evil-doers. Mr. B. seems to think, that on our plan, the reprobates are deserving more reward than the elect. He says; "And most certainly that which is the cause of the greatest good, must have the greatest merit." p. 131. Our sentiment is not, that sin is the active cause of any good; nor that it is made more use of than holiness in promoting general happiness: but this is the sentiment which we are not ashamed to avow before heaven and earth, viz. That the infinite God will make use of sin, (deformed and pernicious as it is,) in connexion with every thing else which exists, to make the display of his glory the brighter; and in that way to increase the perfection and blessedness of the created system. The author of the Letters seems to suppose our sentiments, if true, would take away the torments of the damned, because they would know that God was glorified by means of their sin. Has he forgotten, or did he never know, that the carnal mind is enmity against God? Will such a mind be relieved by knowing that

God is glorified? This is no new difficulty; it is no ticed by the apostle, Rom. iii. 5-7-Why then am I judged as a sinner?

Mr. B. labors to show that the word reprobate means nothing more than sinners who are destitute of grace. I have no doubt but the word is so used, and I will not say, that this is not the invariable meaning of the Greek word which is rendered, reprobate. But the doctrine may be true, as we have stated it, though it be not proved by this word. If some are chosen, or elected, cut of the world, as the scriptures declare, then those from among whom they are chosen, are not elected. The very idea of some being chosen, in distinction from others, supposes the others not to be thus chosen. The apostle writing to the saints at Thessalonica, says, "For God hath not appointed us unto wrath; but to obtain salvation by our Lord Jesus Christ." 1 Thess. v. 9. But Peter speaks of some who stumbled at the word, being disobedient-and then adds, whereunto also they were appointed. And Jude speaks of certain ungodly men who turned the grace of God into lasciviousness, and declares that they were before of old ordained to this condemnation. Mr. B. has a criticism on the Greek word which is translated before ordained; (see page 314;) but it does not destroy the force of the passage, as the doctrine of reprobation is concerned. Corcerning the treachery of Judas, one Evangelist says, "The Son of man goeth, as it is written ;" and another says, "As it was determined." Fore-written and fore-ordained, when applied to God, amount to the same thing.

IV. The author of the Letters objects against God's ever fixing his electing love on any sinner, making the greatness of his sins an occasion of it. In my sermon

on election, it was said; "Some of the greatest of sinners are saved. Paul mentioned the greatness of his sin as one reason why he obtained mercy, that he might Le made a pattern of great grace." Mr. B. thinks this sentiment to be very wide from the truth, and of dangerous tendency. “O sir, what a dangerous sentiment you have advanced! Paul obtained mercy because of the greatness of his sin! Let us sin then, may all blasphemers say, that grace may abound. Paul obtained mercy because he was a great sinner. Well then, says

a correct reasoner, the same cause, under the same circumstances, will produce the same effect; I will therefore be a great sinner that I also may obtain mercy," p. 115. If I should say, that God suffered some sick persons to advance to the very jaws of death, before he interposed with his healing mercy, and that he did this, to make his hand the more visible, would it follow as a just consequence, that in all cases, the hopes of recovery were in proportion to the violence of the disease? The idea which I intended to communicate is well illustrated by the case of Lazarus, the brother of Martha and Mary. Then said Jesus unto him plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent that ye may believe. John xi. 14, 15. Jesus knew of the sickness of his friend Lazarus; but he did not interpose to raise him from the bed of sickness ;he chose rather to raise him from the grave. The number which he raised from death was few, in comparison to those whom he raised up from sickness; but we know that in the case of Lazarus, he chose to display his power of raising from death, rather than in raising from sickness. In the sermon it was not intimated, that the greatest sinners were more frequently chosen to salvation than others. But this at least ought to have been intimated, to have laid a foundation for the inference, which Mr. B. declares is a legitimate consequence of our doctrine. But he ought to have noticed that I said, "Some of the greatest of sinners are saved.” And if he read the whole sermon, he must have met with these sentences: "I know it is said by some, that the greatest profligates are most frequently taken hold of by divine grace. This is quite far from being true, though God sees fit to suffer some of his elect to go great lengths in sinning, before he brings them into his fold." Sermons, p. 70. Paul, the great apostle of the Gentiles, I supposed to be one of these great sinners. This is the account which he gives of himself. "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting." 1 Tim. i.

15, 16. I know that he had previously told us why his sin was not unpardonable, namely, that when he was a blasphemer and persecutor, he did it ignorantly in unbelief. But though he had not committed the sin unto death, which could not be forgiven; yet he viewed himself as the chief of sinners. And it is very manifest, that he considered himself as having obtained mercy, that Jesus Christ might in him, as in a mirror, make a most striking display of his long-suffering, and the exceeding abundance of his grace, not as an encouragement to others to continue in sin, but as an encouragement to the very chief of sinners to fly for refuge, to lay hold on the hope set before them. In this view of the subject, I cannot see that it is a false or dangerous sentiment, to say, that the greatness of Paul's sin, was one reason why he obtained mercy, that he might be a pattern of great grace.

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V. Mr. B. objects to Acts xiii. 48; And as many as were ordained to eternal life believed; as contributing any thing to the support of our views of election. stead of reading the text, ordained to eternal life, he would read it disposed, or well disposed for eternal life. To support this reading, he quotes the French translation. To this it may be replied, that the New Testament was not first written in the French language. He has a lengthy quotation from Dr. A. Clark, who labors to do away the force of the Greek word which is translated ordained. And it undoubtedly needs much labor to make tetagmenoi signify the good disposition of the mind.

VI. Mr. B. objects against the doctrine of personal election; That it makes God partial and a respecter of persons. He says, "It is not possible, sir, to rescue your doctrine from the charge of partiality." p. 142. Those who can have access to the Sermons are referred to what they will there find on the subject from the 67th to the 69th page.

Respecting, regarding, and accepting of persons, are scriptural phrases of similar import, and intend the same thing which is now more commonly expressed by partiality. Let us now look at the text where these phrases occur, as applied to the Divine Being, and it will help us to understand what God himself intends,

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when he declares that he is no respecter of persons. In 2 Chron. xix. 7, it is said; "For there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts This is given as a reason why the judges should judge impartially, and not take any bribe to blind their eyes; for the supreme Judge was impartial, and took no bribe or gift to blind his eyes. God, acting as a judge, decides according to character, and according to this alone. "Who without respect of persons judgeth according to every man's work." 1 Pet. i. 17. Jews and Gentiles, as it respects mere national distinction, stand on equal ground before his judgmentseat. This is proved by Acts x. 34, 35, and Rom. ii. 10, 11; "Of a truth I perceive, that God is no respecter of persons: but in every nation, he that feareth him, and worketh righteousness, is accepted with him.” "But glory, honor and peace to every man that worketh good, to the Jew first and also to the Gentile : for there is no respect of persons with God." A great or small intellect will not turn the balance with God; for it is written; "He respecteth not any that are wise of heart." Job xxxvii. 24. There is, in this world, much difference between the condition of masters and their servants; but before the bar of the supreme Judge, this difference vanishes. This is urged with masters as a motive to do their duty to servants: "And ye masters do the same things unto them, forbearing threatening; knowing that your master also is in heaven, neither is there respect of persons with him." Eph. vi. 9. It is also used as a motive with servants, to be sincerely obedient unto their masters. "Servants, obey in all things your masters, according to the flesh; not with eye-service as men-pleasers, but in singleness of heart, fearing God-and there is no respect of persons." Col. iii. 22-25.

In Deut. x. 17, 18, it is declared that God regardeth not persons, nor taketh rewards, and then it is added, He doth execute the judgment of the fatherless and widow. In Job xxxiv. 19, the phrases regarding, and accepting of persons, both occur, and are evidently of the same import as respecting of persons: "How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor." Before